Asexuality in Asia: The Intersection of Tradition, Identity, and Sexual Diversity

Abstract

This study explores the complex cultural and social dimensions of asexuality in Asian contexts, emphasizing how Confucianism, collectivist traditions, and familial expectations shape distinct experiences of asexual individuals. Employing a systematic literature review methodology, the research draws on empirical and theoretical sources across Asian countries, such as China, Japan, and India, to uncover the multifaceted challenges faced by asexual individuals. Specific findings highlight how Confucian values in East Asia reinforce norms of marriage and reproduction, while familial pressures in South Asia, deeply rooted in Hindu and Islamic traditions, exacerbate the marginalization of asexual identities. The research also examines the impact of stigmatization and limited access to culturally competent care. By contrasting these regional distinctions with Western norms, the study underscores the necessity for culturally sensitive policies and inclusive frameworks. The conclusion offers targeted recommendations, including the implementation of culturally adapted educational programs and healthcare practices to foster visibility and support for asexual individuals in Asia.

Full text

*Corresponding Author’s Email: yujia.zhu@sofia.edu
Proceedings of the International Conference on Gender Studies and Sexuality
Vol. 2, Issue. 1, 2025, pp. 15-37
DOI: https://doi.org/10.33422/icgss.v2i1.844
Copyright © 2025 Author(s)
ISSN: 3030-0533 online
Asexuality in Asia:
The Intersection of Tradition, Identity, and Sexual
Diversity
Yujia Zhu
Sofia University, USA
Abstract
This study explores the complex cultural and social dimensions of asexuality in Asian contexts,
emphasizing how Confucianism, collectivist traditions, and familial expectations shape distinct
experiences of asexual individuals. Employing a systematic literature review methodology, the
research draws on empirical and theoretical sources across Asian countries, such as China,
Japan, and India, to uncover the multifaceted challenges faced by asexual individuals. Specific
findings highlight how Confucian values in East Asia reinforce norms of marriage and
reproduction, while familial pressures in South Asia, deeply rooted in Hindu and Islamic
traditions, exacerbate the marginalization of asexual identities. The research also examines the
impact of stigmatization and limited access to culturally competent care. By contrasting these
regional distinctions with Western norms, the study underscores the necessity for culturally
sensitive policies and inclusive frameworks. The conclusion offers targeted recommendations,
including the implementation of culturally adapted educational programs and healthcare
practices to foster visibility and support for asexual individuals in Asia.
Keywords: Asexuality, Stigma and Visibility, Sexual Orientation in Asia, Culturally
Competent Care, Inclusive Research on Sexuality
1. Introduction
Asexuality is a sexual orientation marked by the lack or minimal degrees of sexual attraction
to others, spanning a range of identities such as demisexuality and greysexuality
(Schneckenburger et al., 2023). Research reveals that roughly 1% of the population identifies
as asexual, with several individuals accepting this orientation as an inherent facet of their
identity rather than a defect (Strzelczak, 2023). Asexual individuals may nonetheless sense
romantic attraction and participate in sexual activities, underscoring the complexity of their
experiences (Schneckenburger et al., 2023). The sociological examination of asexuality
uncovers its connections to broader topics such identity, stigma, and community, hence
contesting conventional notions around sexuality (Winer, 2024). Asexuality is increasingly
acknowledged as a valid sexual orientation, leading to discussions over its significance for
comprehending human sexuality and relationships (Markiewicz, 2024).

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The examination of asexuality in Asia is crucial because of the distinctive cultural, social, and
religious influences that create experiences different from those in Western cultures. In China,
Confucian culture significantly influences the development of sexual minority identities,
including asexuality, which is frequently less recognized and comprehended than lesbian, gay,
and bisexual identities. Research demonstrates that asexual individuals in China encounter
analogous patterns of sexual minority identity as bisexuals, frequently confronting adverse
identity views, however with much less difficulty in understanding these identities than
bisexual individuals (Su & Zheng, 2021). Asexuality in China is marked by less sexual
attraction and desire, with asexual individuals participating in sexual behaviors less frequently
than heterosexuals, underscoring a cross-cultural consistency in the comprehension of
asexuality (Zheng & Su, 2018).
The historical backdrop of sexual variation in Asia, shaped by diverse religious and cultural
ideologies, complicates the comprehension of asexuality, as conventional perspectives on
sexuality and gender roles persistently influence modern experiences (Reyes & Clarence-
Smith, 2012). The globalization and transnational characteristics of sexual identities in Asia
require a sophisticated methodology for examining asexuality, as these identities are frequently
interlinked with familial frameworks and cultural expectations that markedly diverge from
Western standards (Erni, 2002). Moreover, internalized heterosexism and the commitment to
conventional Asian values may obstruct the revelation of sexual orientation among sexual
minorities, including asexual individuals, thus exacerbating their experiences (Szymanski &
Sung, 2013). The changing cultural politics of gender and sexuality in Asia, propelled by
economic and social transformations, also affect the experiences of asexual individuals as they
maneuver through the intersections of governmental laws, cultural ideologies, and social
hierarchies (Zheng, 2016).
Research demonstrates that asexual individuals in China encounter comparable patterns of
sexual minority identity to bisexuals, frequently confronting adverse identity views; however,
they suffer less difficulty in processing these identities than bisexual individuals (Su & Zheng,
2021). Asexuality in China is marked by less sexual attraction and desire, with asexual
individuals participating in sexual behaviors less frequently than heterosexuals, underscoring
a cross-cultural consistency in the comprehension of asexuality (Zheng & Su, 2018). The
historical backdrop of sexual variation in Asia, shaped by diverse religious and cultural
ideologies, complicates the comprehension of asexuality, as conventional perspectives on
sexuality and gender roles persistently affect modern experiences (Reyes & Clarence-Smith,
2012). The globalization and transnational characteristics of sexual identities in Asia need a
sophisticated examination of asexuality, since these identities frequently intersect with familial
frameworks and cultural expectations that markedly diverge from Western standards (Erni,
2002).
Moreover, internalized heterosexism and the commitment to conventional Asian values can
obstruct the revelation of sexual orientation among sexual minorities, including asexual
individuals, so exacerbating their experiences (Szymanski & Sung, 2013). The changing
cultural politics of gender and sexuality in Asia, propelled by economic and social
transformations, also affect the experiences of asexual individuals as they maneuver through
the intersections of governmental laws, cultural ideologies, and social hierarchies (Zheng,
2016). Comprehending these dynamics is essential for delivering culturally competent
treatment and support to asexual individuals, who frequently encounter obstacles in obtaining
suitable healthcare due to misconceptions and insufficient awareness among healthcare
practitioners (Jones et al., 2017). Examining asexuality in Asia provides significant insights
into the intricate and varied influences of cultural, social, and religious elements on sexual

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17
identities, underscoring the necessity for culturally attuned methodologies in both research and
practice.
2. Methodology
This study's literature review on asexuality in Asian contexts utilized a systematic and
integrative approach to investigate the interplay of cultural, social, and religious factors shaping
asexual identities and experiences across various countries in Asia. A comprehensive search
strategy was employed across multiple academic databases, including PubMed, JSTOR, and
Google Scholar, to ensure the inclusion of diverse and relevant literature. Keywords such as
"asexuality," "sexual diversity in Asia," "Confucian values and sexuality," "LGBTQ+ in Asia,"
and "cultural perspectives on asexuality" were utilized. Boolean operators (e.g., AND, OR)
were applied to refine the search process, allowing for a more targeted yet expansive
exploration of scholarly resources. This strategy aimed to capture a broad spectrum of
academic discourse and empirical studies relevant to the topic.
To maintain focus and relevance, specific inclusion and exclusion criteria were established.
Studies eligible for inclusion were peer-reviewed articles, book chapters, and conference
proceedings published between 2000 and 2024, with a central focus on asexuality or related
sexual minority identities within Asian contexts. Priority was given to works addressing
cultural, social, or religious influences on asexuality. Exclusion criteria eliminated studies
focusing exclusively on non-Asian populations, articles lacking empirical data, and those not
available in English or Mandarin. This filtering process ensured the literature reviewed was
both contextually relevant and accessible for analysis.
The selected literature was systematically organized and analyzed through thematic
categorization. Key themes included the impact of Confucianism, family dynamics, visibility
and stigma, and healthcare access for asexual individuals in Asian societies. These themes
facilitated a coherent synthesis of insights, allowing the review to construct a narrative that
highlights the unique cultural, social, and religious dimensions influencing asexual identities.
Additionally, the literature was critically analyzed for methodological rigor and relevance. This
involved evaluating each study’s sample size, data collection methods, and cultural sensitivity
to ensure a robust understanding of the topic. Limitations and gaps in existing research were
also identified, providing a foundation for recommendations for future studies.
To contextualize the findings, the review aligned them with broader frameworks of sexual
diversity and intersectionality, integrating both Western and non-Western perspectives. This
approach ensured that the review not only acknowledged global discourses on asexuality but
also highlighted how Asian cultural norms and traditional values intersect with and diverge
from these narratives. Finally, all sources were meticulously documented following APA
guidelines to ensure proper attribution and reproducibility. Cross-disciplinary insights were
categorized under sociological, psychological, and cultural studies, facilitating a nuanced and
comprehensive understanding of the topic.
By employing this structured and culturally sensitive methodology, the literature review
achieved a thorough and nuanced exploration of asexuality in Asian contexts. It paves the way
for the development of frameworks and practices that are inclusive of cultural diversity,
offering valuable insights for both research and applied fields related to sexual diversity.
3. Understanding Asexuality: A Global and Asian Perspective
Asexuality, viewed globally, is a complex sexual identity primarily defined by an absence or
minimal sexual attraction to others, differentiating it from hypoactive sexual desire disorder, a
clinical condition (Kelleher, 2022; Steelman & Hertlein, 2016). Asexuality is acknowledged as

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18
a minority sexual orientation, with roughly 1% of the global population identifying as asexual
(Kelleher, 2022; Strzelczak, 2023). Asexuality includes a range of identities, such as
demisexuality, characterized by sexual attraction only after establishing significant emotional
connections, and greysexuality, defined by rare sexual interest or attraction under particular
conditions (Schneckenburger et al., 2023). Asexuality overlaps with romantic orientations,
resulting in categories such as romantic asexuals, who feel romantic attraction, and aromantic
asexuals, who do not (Antonsen et al., 2020). The diversity within the asexual community
contests conventional understandings of sexual orientation and intimacy, as asexual individuals
can participate in romantic relationships and feel closeness devoid of sexual desire (Antonsen
et al., 2020; Dambrowsky, 2022). The asexual identity is frequently misconstrued and
neglected, resulting in increased anxiety and despair among asexual individuals due to societal
stigma and insufficient recognition (Kelleher, 2022). Asexuality is progressively
acknowledged as a valid sexual orientation, enhancing broader dialogues on sexuality, identity,
and the critique of heteronormative beliefs (Dambrowsky, 2022; Winer, 2024). The visibility
of the asexual community is increasing, notably in academic and social media contexts, leading
to demands for enhanced understanding and support, especially within educational
environments (Mollet et al., 2023). Asexuality constitutes a distinct and legitimate sexual
identity that enhances our comprehension of human sexuality and contests traditional notions
of sexual attraction and connection.
Asexuality, characterized by an absence of sexual attraction, has garnered extensive global
academic attention, particularly from Western scholars. The seminal research conducted by
Anthony Bogaert in 2004, which estimated that around 1% of the population identifies as
asexual, represented a crucial development in acknowledging asexuality as a viable sexual
orientation, despite ongoing controversy (Strzelczak, 2023). Western research has
predominantly concentrated on the evolution of asexual identity, the dynamics of sexual and
romantic interactions among asexual individuals, and the intersections of asexuality with other
identity facets (Fennis & Rucker, 2022; Hille, 2022). Asexuality comprises a spectrum,
incorporating demisexuality and greysexuality, hence underscoring the diversity among the
asexual group (Schneckenburger et al., 2023). Studies indicate that asexual individuals
frequently encounter difficulties associated with heteronormativity and obligatory sexuality,
which affect their identity formation and internalization processes (Kelleher et al., 2022).
Asexual individuals, despite lacking sexual desire, may participate in sexual activities and
establish romantic relationships, with notable differences in relationship experiences and
sexual behaviors between romantic and aromantic asexuals (Hikmiah & Hikmiah, 2022).
Asexual individuals' psychological well-being is a problem, since they exhibit elevated levels
of anxiety and despair relative to their heterosexual and non-heterosexual counterparts,
possibly attributable to societal stigma and insufficient recognition (Kelleher, 2022). The
literature indicates a necessity for increased intersectional research and enhanced cultural
variety in studies to more accurately represent the asexual group (Oliveira et al., 2021). Western
research has substantially advanced the understanding of asexuality; yet, there is a persistent
demand for more inclusive and comprehensive studies to address the existing gaps and issues
encountered by asexual individuals worldwide (Winer, 2024).
Asexuality in Asia faces distinct obstacles and cultural attitudes that are intricately linked to
the region's socio-cultural dynamics and historical circumstances. In numerous Asian
communities, discourse regarding sexuality is sometimes deemed taboo, hence complicating
the visibility and acceptance of asexual identities. This cultural reluctance is apparent in the
wider context of sexual healthcare, as cultural beliefs and attitudes obstruct candid discussions
about sexuality, including asexuality (Rashidian et al., 2019). The convergence of asexuality
with other oppressed identities, such as LGBTQ Asian American adolescents, compounds the

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19
situation, since these individuals frequently encounter microaggressions and a deficiency of
culturally appropriate resources (Shen et al., 2023). Asexuality in China is occasionally
perceived as a coping mechanism during the nation's sexual revolution, wherein conventional
norms about marriage and sexuality are being redefined (Wong, 2015). The cultural politics
around gender and sexuality in Asia are ever evolving, shaped by economic transformations
and social dynamics, which impact the perception and experience of asexuality across various
civilizations (Zheng, 2016). Misconceptions regarding asexuality, such as its association with
celibacy or conditions like Hypoactive Sexual Desire Disorder, endure due to insufficient
knowledge and comprehension, further marginalizing asexual individuals (Colborne, 2018).
The experiences of sex-positive asexuals in India contest the stereotype that all asexual
individuals are disinclined towards sex, emphasizing the diversity within the asexual
community and the necessity for inclusive practices and sex education. The convergence of
asexuality with disability introduces distinct issues, as asexuality is frequently attributed to
disabled individuals, thereby confounding their sexual subjectivity and identity (Cuthbert,
2020). The cultural perspectives of asexuality in Asia are influenced by a complex interaction
of traditional values, contemporary factors, and the continuous quest for acknowledgment and
comprehension within varied social and political environments (Ho & Blackwood, 2022).
4. Historical and Cultural Context of Sexuality in Asia
Historical and cultural perspectives on sexuality in Asia are profoundly linked to traditional
beliefs and societal expectations, especially about marriage, reproduction, and sexual
conventions, which considerably shape sexual identities. In South Asia, prevailing
heteronormative and cisnormative standards persist, fostering a difficult atmosphere for sexual
and gender diverse individuals (SGDP). These individuals encounter stigma, discrimination,
and marginalization, perpetuated by societal norms and institutional values, resulting in adverse
health outcomes and minority stress (Banik et al., 2022). The historiography of gender and
sexuality in East Asia has been influenced by regional frameworks, with nations such as Korea
and China previously neglecting queer sexualities. In Korea, conservative Christian discourse
and militarization exacerbate the marginalization of sexual minorities, whereas Japan's
conservative position paradoxically asserts a historical acceptance of non-normative
sexualities, complicating the pursuit of explicit rights (Frühstück, 2022). Throughout Asia, the
LGBT community utilizes resistance tactics against heteronormativity, while homonormativity
arises as a countercultural phenomenon. This resistance is essential in nations such as China,
India, Indonesia, and Japan, where inflexible social structures frequently clash with queer
identities (Sowmiya & Raju, 2023). The notion of "Queer Asia" challenges the uniformity of
sexual identities imposed by Western-centric frameworks, highlighting the necessity for
culturally unique models to comprehend the many sexual and gender identities throughout the
area (Eguchi, 2022; Kwon & Eguchi, 2023). In South Asia, discussions on sexuality are
historically shaped and interwoven with societal control and power dynamics, affecting the
articulation of sexual identities (Cuneo, 2018). The hesitation of Asian LGBTQ+ individuals
to reveal their sexual orientation, stemming from traditional familial norms and homonegative
sentiments, underscores the persistent challenge for acceptance and the necessity for more
inclusive sexual health communication (Breen et al., 2020). The interaction of traditional
norms, societal expectations, and resistance techniques influences the intricate dynamics of
sexual identities throughout Asia, requiring a sophisticated comprehension of regional and
cultural settings (Kong et al., 2016).
The investigation of cultural impacts throughout Asian regions uncovers both significant
variances and remarkable parallels, especially with the effects of Confucianism in East Asia
and the many religious influences in South Asia. Confucianism, profoundly embedded in East
Asian cultures including China, Japan, and Korea, substantially influences social, economic,

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20
and educational structures. It fosters ideals such as collective harmony and deference to
hierarchy, which are manifest in the corporate practices and educational systems of these
nations (Liu, 2011; Nawrot, 2020). Confucian ideals have played a crucial role in promoting
economic collaboration and integration in East Asia, leading to the phenomenon known as the
"East Asian miracle" in economic progress (Hasan, 2019). The influence of Confucianism is
not consistent throughout the area. For example, it forms the foundation of basic education in
Malaysia, Singapore, and Vietnam; however, the degree and method of its incorporation differ
(Sui, 2023). Conversely, South Asia is distinguished by a diverse amalgamation of Hindu and
Muslim influences that distinctly define societal norms and customs. The dissemination of
Islam via trade and Sufism has profoundly influenced Southeast Asia, whilst Hindu traditions
remain essential in defining cultural and religious activities in nations such as India.
Notwithstanding these disparities, there exist predominant themes of spirituality and religiosity
that pervade both regions, fostering a collective feeling of humanity and moral instruction
(Zhao & Lee, 2024). Furthermore, although Confucianism is not a conventional religion, its
philosophical principles have been likened to religious doctrines regarding their socio-
economic effects, akin to the influence of Hindu and Muslim beliefs on South Asian countries
(Hasan, 2019). This intricate interaction of cultural and religious factors emphasizes the
diversity within Asia while also highlighting shared elements, such as the focus on community
and moral values, which are essential in defining the region's identity and progress.
Conventional values profoundly influence the cultural backdrop of asexuality and the
experiences of sexual minorities by shaping societal conventions, attitudes, and legal
structures. These beliefs frequently determine what is seen acceptable or deviant, influencing
the view and treatment of sexual minorities. Traditional values can result in the stigmatization
of non-heteronormative identities, as evidenced in the Chinese context where Confucian
culture influences sexual minority identities, including asexuality, by perpetuating negative
perceptions and identity conflicts within these groups (Su & Zheng, 2021). In Russia,
legislative regulations underscore traditional values, thus strengthening cultural norms that
may marginalize sexual minorities. The minority stress model elucidates the mental health
disparities experienced by sexual minorities, emphasizing how cultural norms and traditional
values exacerbate stressors like stigma and insufficient familial support, particularly among
Chinese sexual minority men (Sun et al., 2021). Moreover, conventional sexual scripts,
entrenched in cultural norms, shape sexual behaviors and expectations, as evidenced in the
cybersex experiences of sexual minorities, where deviations from these scripts may result in
distinct obstacles and experiences (Courtice & Shaughnessy, 2018). The assignment of sexual
orientation, frequently shaped by conventional norms, significantly influences perceptions of
sexual minorities, with ideas regarding the controllability of sexual orientation associated with
resistance to their rights (Bakitovna, 2022). In Western societies, the ideological clash between
traditional values and contemporary liberal perspectives exacerbates the experiences of sexual
minorities, as traditional values frequently serve to rationalize discrimination and exclusion.
Traditional values function as a foundation for society standards and a source of conflict for
sexual minorities, impacting their identity, rights, and mental health across many cultural
contexts (Moldabayeva, 2024; Shcherbina, 2022; Ventriglio et al., 2020).
5. Asexuality in Contemporary Asian Societies
Cultural influences profoundly influence the view and acceptance of asexuality in East Asia,
especially in nations such as China, Japan, and South Korea. Confucian ideals, which prioritize
familial duties and social cohesion, significantly influence perceptions of sexual minorities,
including asexual individuals. In China, the compulsion to adhere to conventional family
frameworks frequently results in adverse identity perceptions among sexual minorities,
including asexuals, who may encounter fewer obstacles in identity formation than bisexual

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21
individuals, yet still grapple with self-identification challenges due to societal norms (Su &
Zheng, 2021; Zheng & Su, 2018). The collectivist society dominant in East Asia prioritizes
family and societal norms, perhaps resulting in bias against persons who diverge from these
standards, including asexual individuals (Kim & Song, 2023). In South Korea, conservative
Christian discourse exacerbates the acceptability of non-normative sexualities by portraying
these identities as antithetical to traditional values, thereby denying sexual minorities full
citizenship rights (Frühstück, 2022). Notwithstanding these problems, there is an increasing
recognition and acceptance of sexual minorities in East Asia, partially attributable to the impact
of the internet and education, which have fostered the development of the "pink economy" and
enhanced visibility for the LGBT community (Xu, 2018). The stigma surrounding non-
heteronormative identities continues to pose a substantial obstacle, evidenced by people's
hesitance to reveal their asexual orientation due to apprehension of discrimination and societal
expectations to marry and procreate (Kelleher & Murphy, 2022; Koo et al., 2014). This cultural
context highlights the necessity for more inclusive legislation and public attitudes that
acknowledge and accept the range of sexual orientations, including asexuality, in East Asia.
Research on asexuality in East Asia, specifically in China, Japan, and South Korea, uncovers
a multifaceted interaction of cultural, psychological, and social elements that shape the identity
and experiences of asexual individuals. Asexuality in China is frequently analyzed within the
framework of sexual minority identity. Research suggests that asexual individuals, akin to
bisexuals, generally possess more adverse sexual minority identities than their lesbian and gay
counterparts, although they experience less difficulty in identity processing than bisexuals (Su
& Zheng, 2021). A study of Chinese asexuals (Zheng & Su, 2018) revealed that they
demonstrate patterns akin to those observed in Western nations, marked by minimal or absent
sexual attraction and non-partner-oriented sexual desire; yet, they exhibit diversity in sexual
activities and desires. This indicates that the fundamental mechanisms of asexuality may be
uniform across civilizations. Confucian culture in China significantly influences the formation
of sexual minority identities, including asexuality, which is less examined than in Western
contexts (Su & Zheng, 2021). In South Korea, although research on asexuality is scarce, the
general experiences of sexual minorities reveal insufficient legal safeguards and ongoing
discrimination, which may also impact asexual individuals (Kwok & Lee, 2018). The literature
emphasizes the necessity for heightened knowledge and comprehension of asexuality,
promoting more intersectional viewpoints and the incorporation of many experiences within
the asexual spectrum (Hille, 2022). Despite the expanding research corpus, a substantial gap
persists in comprehending the biopsychosocial factors influencing asexual individuals in East
Asia, underscoring the necessity for culturally attuned research that prioritizes asexual
perspectives and experiences (Kelleher et al., 2022; Oliveira et al., 2021). In summary,
although asexuality in East Asia exhibits many similarities with Western experiences, cultural
subtleties and societal perspectives profoundly influence the actual experiences of asexual
individuals in these areas.
In Southeast Asia, religious convictions and societal perspectives profoundly influence the
experiences of asexual individuals, frequently within the context of overarching LGBTQ+
matters. The region is defined by a multifaceted interaction of cultural, religious, and colonial
traditions that shape notions of gender and sexuality. Christianity, prevalent in nations such as
the Philippines, has traditionally shaped legal and moral frameworks, frequently supporting
heteronormative and binary gender standards (Goh & Neo, 2023). The religious effect is
intensified by a rebirth of religiosity in Southeast Asia, associated with reactionary forces
opposing evolving gender roles and the heightened visibility of varied sexual identities (Radics,
2023). Such contexts can cultivate homonegativity and discrimination, as evidenced by
research that underscores enduring negative sentiments towards LGBTQ+ individuals,

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influenced by factors such as age, religiosity, and traditional values (Bilon & Clemente, 2023;
Firdauzi et al., 2022). In nations such as the Philippines and Thailand, despite certain legislative
initiatives aimed at promoting gender equality, societal stigma persists; this impacts not only
transgender individuals but also those who identify as asexual or otherwise outside the
heteronormative paradigm (Janamnuaysook et al., 2024). The political economics of
heteronormativity exacerbates the predicament, since LGBT individuals frequently contend
with familial and social expectations that emphasize conventional family forms (Ling, 2023).
The travel patterns of LGBT individuals seeking more tolerant contexts highlight the obstacles
encountered in their home countries. The inadequate acknowledgment and safeguarding of
LGBTQ+ rights in the region exacerbate minority stress and mental health challenges,
underscoring the necessity for culturally tailored gender-affirming behaviors and legal reforms
(Alibudbud, 2023). The experiences of asexual individuals in Southeast Asia are influenced by
a combination of religious, cultural, and societal variables that frequently marginalize non-
heteronormative identities, requiring a comprehensive strategy to advocacy and reform
(Langlois, 2022).
The investigation of asexuality and the experiences of asexual individuals in Southeast Asia is
significantly underrepresented in academic literature, as demonstrated by the supplied studies.
Asexuality is sometimes neglected despite considerable attention given to LGBTQ+ problems,
notably regarding gay, lesbian, bisexual, transgender, and queer individuals. A study on
behavioral health among adolescents in Thailand incorporated asexual individuals within the
larger LGBTQA+ group, emphasizing discrepancies in mental health outcomes relative to their
cisgender heterosexual counterparts (Wichaidit et al., 2023). This study did not thoroughly
examine the particular experiences or obstacles encountered by asexual individuals.
The overarching background of LGBTQ+ acceptance in Southeast Asia, as examined in
multiple research, reveals a multifaceted environment where cultural norms and legal structures
frequently fail to acknowledge and promote diverse sexual orientations and gender identities.
The political economy of heteronormativity in Southeast Asia persists in affecting the lives of
queer migrants, who frequently pursue more tolerant conditions overseas (Ling, 2023). Cultural
factors, such as Thailand's Boys' Love media, may impact public acceptance of LGBTQ+
identities; yet, discourses seldom encompass asexuality (Habibah et al., 2021). The systematic
analysis of mental health challenges among LGBTQ individuals in Southeast Asia highlights
the increased frequency of mental health concerns; nevertheless, asexuality is not explicitly
included (Tan & Saw, 2022). The deficiency in existing literature indicates a necessity for
concentrated research on asexuality in Southeast Asia to enhance comprehension and address
the distinct experiences and challenges encountered by asexual individuals in this area.
In South Asia, especially in nations such as India, Pakistan, and Bangladesh, religion and
familial frameworks significantly influence asexual identities, frequently through cultural and
societal conventions. The strong presence of religion in these areas, where Hinduism and Islam
prevail, frequently governs the moral and ethical structures that shape individuals' sexual
identities. Religious beliefs might perpetuate the stigmatization of non-normative sexual
identities, such as asexuality, by emphasizing traditional family structures and heterosexual
ideals (Kibria et al., 2021). Family dynamics, especially the influence of the mother-in-law,
considerably affect personal decisions on sexuality and family planning, as seen by their impact
on contraceptive use in these nations (Pradhan & Mondal, 2023). The familial influence can
affect the perception and acceptance of asexual identities, as conventional family expectations
typically emphasize marriage and procreation, thereby limiting opportunities for asexual
individuals to express their identities without encountering familial pressure or
misunderstanding. Moreover, the absence of comprehensive sex education in South Asia, as
evidenced by studies from Bangladesh and India, intensifies the difficulties encountered by

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23
asexual individuals. The restricted and frequently erroneous information regarding sexuality,
exacerbated by cultural and religious resistance to sex education, results in many individuals
without the requisite comprehension to recognize or express asexual identities (Nazrul, 2024).
Moreover, societal norms that perpetuate heteronormativity and patriarchal family structures
further marginalize asexual identities, as these norms are firmly ingrained in the cultural fabric
of South Asian societies (Banik et al., 2022; Pandya et al., 2023). The convergence of religion
and familial frameworks in South Asia engenders a multifaceted milieu wherein asexual
identities are frequently misinterpreted or disregarded, thus requiring a comprehensive cultural
transformation towards inclusivity and recognition of many sexual identities.
Asexual individuals in South Asia, especially within conservative or traditional societies like
those in India, Pakistan, and Bangladesh, contend with societal expectations against a backdrop
of firmly rooted socio-cultural norms that emphasize heteronormativity and forced sexuality.
The literature indicates that these societies frequently impose rigid gender roles and
expectations, which are perpetuated by diverse socialization agents including family, peers,
and media (Mahapatra & Murugan, 2023). Asexual individuals have distinct obstacles in these
circumstances due to their divergence from society norms about sexual attraction and
procreative marriage, which are regarded as societal imperatives (Alam & Marston, 2023;
Kelleher et al., 2022). The notion of "straightening devices" in Bangladesh exemplifies societal
mechanisms that steer individuals towards heterosexuality and gender conformity,
consequently marginalizing those who deviate from these norms, including asexual individuals
(Alam & Marston, 2023). The marginalization is exacerbated by insufficient visibility and
representation in research and public discourse, as studies frequently exclude the experiences
of sexual minorities, including asexual individuals, in favor of more prominent LGBTQ+
identities (Alam et al., 2024; Banik et al., 2022). The intersectionality of asexuality in these
locations entails managing societal expectations alongside the stigma and prejudice stemming
from deviations from conventional sexual standards (Banik et al., 2022). This may result in
considerable mental health issues, as the compulsion to conform can induce feelings of
loneliness and distress, further intensified by the absence of supportive resources and
community networks (Bhatia et al., 2024; Kelleher et al., 2022).
Notwithstanding these challenges, asexual individuals frequently utilize personal and
communal coping strategies to navigate their identities within these constrictive environments;
however, the literature indicates that further research is necessary to comprehensively
understand and support these processes (Kelleher et al., 2022). The navigating of societal
expectations by asexual individuals in South Asia involves a complicated interplay of opposing
heteronormative norms while pursuing acceptance and understanding within their
communities.
Asexual individuals in West and Central Asia have considerable obstacles due to stringent
cultural and religious norms that frequently fail to acknowledge or affirm asexuality. The issues
faced by asexual individuals are exacerbated by the ubiquitous effects of heteronormativity and
obligatory sexuality, which influence their internalization and identity formation, frequently
resulting in feelings of isolation and stigmatization (Kelleher et al., 2022). In areas where
discussions about sexuality are considered taboo, particularly in many regions of Central Asia,
cultural views exacerbate the challenges of managing sexual healthcare, as both physicians and
individuals may lack the terminology or framework to adequately address asexuality
(Rashidian et al., 2019). The absence of recognition and social acceptance of asexuality
constitutes a substantial obstacle, as societal norms in these areas frequently emphasize
conventional sexual and gender roles, hence limiting the acknowledgment of asexual identities
(Lima, 2021). This erasure can result in the medicalization and pathologization of asexuality,
causing persons to be frequently misunderstood or misdiagnosed, further marginalizing them

Zhu / Asexuality in Asia: The Intersection of Tradition, Identity, and Sexual Diversity
24
within both sexual and gender majority and minority contexts (Lund, 2020). The convergence
of cultural, political, and religious elements in Central Asia, particularly the impact of Islam
and historical gender norms, engenders a complex milieu wherein gender diversity and non-
heteronormative identities are systematically disregarded (Peshkova & Thibault, 2022).
Notwithstanding these hurdles, an increasing corpus of study and activity aims to counter
heteronormative constraints and foster enhanced comprehension and acceptance of varied
sexual identities, including asexuality, in these countries (Sowmiya & Raju, 2023).
Nonetheless, the necessity for more inclusive and culturally attuned methodologies in
healthcare and societal dialogue is essential for enhancing the acknowledgment and support of
asexual individuals in West and Central Asia (Tam & Ross, 2023).
Research findings pertaining to West and Central Asia uncover a complex interplay of
historical, cultural, and socio-economic factors that have influenced the region. Historically,
West and Central Asia have been shaped by numerous empires, resulting in a collective cultural
and literary heritage, exemplified by the ancient literary traditions originating from the Fertile
Crescent and the impact of Islamic culture from the 7th century CE onward. The region's
literary innovation manifests in both elite and people traditions, with notable contributions from
Persian and Arabic literature, reflecting the ideological and religious transformations of
centralized nations. The Middle East-West Asia region confronts considerable agricultural
issues stemming from micronutrient deficits in soils, intensified by severe climate conditions
and socio-economic limitations. This has resulted in diminished crop yields and an urgent
requirement for sustainable agricultural techniques to rectify these deficiencies, especially in
micronutrients such as zinc and iron (Ryan et al., 2012). Central Asia, noted for its many
ecological zones and past hydrological volatility, has undergone extensive prehistoric
investigation, underscoring the region's intricate cultural evolution and interactions with
adjacent areas (Kohl, 1985). The socio-economic landscape is significantly shaped by natural
resource extraction, with diverse religious influences throughout the region, ranging from Islam
in the west to Buddhism in the east (Hipsher, 2012). Health problems, notably the HIV
epidemic affecting marginalized populations such as men who have sex with men and female
sex workers, highlight the necessity for enhanced research and preventative measures to tackle
the distinct risk factors in Central Asia (Baral et al., 2012; Wirtz et al., 2013). The historical
synchronization of empire expansion and contraction in East and West Asia, influenced by
Central Asian nomadic and agricultural populations, underscores the region's crucial role in
overarching historical developments (Chase-Dunn et al., 2009). Genomic studies elucidate the
intricate histories of Western Asia, providing insights into the region's significance as a nexus
of human migration and cultural Exchange. The varied findings highlight the complex nature
of West and Central Asia, stressing the necessity for ongoing multidisciplinary research to
comprehensively grasp its history and contemporary dynamics.
6. Social Challenges and Mental Health Implications
Asexual individuals in Asia encounter considerable prejudice and stigma, especially with
marital expectations, household duties, and societal norms. In numerous Asian civilizations,
the cultural background is profoundly entrenched in heteronormative and cisnormative ideals,
frequently marginalizing individuals who deviate from conventional sexual and gender
standards, including asexual persons (Banik et al., 2022; Ling, 2023). In numerous Asian
cultures, marriage is regarded not merely as a personal achievement but also as a familial and
societal obligation, frequently perceived as a responsibility to perpetuate family lineage and
satisfy filial duties (Liu & Chong, 2024). Asexual individuals, lacking the inclination for sexual
interactions or conventional marriage, frequently encounter familial pressure to adhere to
societal norms, resulting in feelings of guilt and psychological anguish (Barreto & Boislard,
2023). This pressure is intensified by the notion of filial piety, especially in nations such as

Zhu / Asexuality in Asia: The Intersection of Tradition, Identity, and Sexual Diversity
25
China, where authoritarian filial piety can aggravate the mental health effects of familial
discrimination (Liu & Chong, 2024). The insufficient comprehension and acceptance of
asexuality within certain cultural contexts may cause asexual individuals to be viewed as
deviating from societal standards, leading to social stigma and discrimination (Breen et al.,
2020). Moreover, the legal and social acknowledgment of various sexual orientations,
including asexuality, is restricted in numerous Asian nations, thereby sustaining the
marginalization of asexual individuals. The absence of acknowledgment and dominant societal
conventions perpetuate the obscurity of asexuality in public dialogue and legislation, hence
exacerbating the discrimination encountered by asexual individuals in Asia (Alibudbud, 2024).
The convergence of cultural expectations, legal structures, and social norms presents a
formidable landscape for asexual individuals, who must maneuver through these pressures in
pursuit of acceptance and comprehension within their societies (Banik et al., 2022; Xia, 2024).
Asexual individuals encounter considerable mental health difficulties stemming from societal
pressures and stigma, akin to those faced by other sexual minorities. Research indicates that
asexual individuals frequently encounter discrimination and minority stress, resulting in
psychological anguish and social anxiety. Shame has been recognized as a mediating role in
these mental health outcomes, suggesting that asexual individuals absorb adverse society
beliefs, thus worsening their mental health concerns (Barreto & Boislard, 2023). The creation
of the Asexual Stigma Inventory emphasizes the distinct stigmatizing experiences faced by
asexual individuals, including sensations of alienation and disregard, which exacerbate their
mental health challenges (Boot-Haury, 2023). Asexual persons exhibit elevated depressive
symptoms relative to heterosexual individuals, although they possess a diminished risk of self-
harm and suicide attempts compared to bisexual and gay/lesbian individuals (Xu et al., 2023).
The prevalence of suicidality among asexual individuals is alarming, with notable correlations
identified between minority stress, including victimization, and suicidal ideation and attempts
(Chan & Leung, 2022). Self-stigma, characterized by individuals internalizing negative
stereotypes about themselves, significantly contributes to the decline of mental health and the
escalation of suicidal behavior, as it engenders emotions of shame and hopelessness (Coelho
& Pereira, 2022). The absence of social support as a protective factor for asexual individuals
encountering discrimination exacerbates their mental health challenges (Barreto & Boislard,
2023). The wider LGBTQIA+ population, including asexual individuals, encounters obstacles
in obtaining mental healthcare, especially in rural regions, due to societal stigma and
discrimination, which impedes their capacity to seek assistance (Maria et al., 2024). These
findings highlight the necessity for focused mental health interventions and public education
initiatives to enhance awareness and acceptance of asexuality as a legitimate sexual orientation,
thereby mitigating stigma and improving mental health outcomes for asexual individuals (Chan
& Leung, 2022; Omondi, 2024).
The deficiency of mental health resources and support networks for asexual individuals in
numerous Asian countries is a complex issue, intricately linked to overarching systemic
challenges encountered by sexual minorities and the general populace. In Southeast Asia,
substantial obstacles to getting mental healthcare comprise stigma, inadequate health literacy,
and cultural views, which are intensified for minority groups, including asexual individuals
(Andary et al., 2023). The circumstances in South Asia are comparably severe since sexual
minorities, including asexual individuals, encounter increased risks of mental health disorders
and suicides due to socio-political adversities and insufficient social integration (Bhatia et al.,
2024). The Indian subcontinent exemplifies a context in which LGBTQ+ individuals,
especially asexuals, encounter healthcare disparities, apprehension of ostracism, and
harassment, which inhibit their pursuit of essential mental health assistance (Gaur et al., 2023).
The deficiency of mental health resources in South Asia is exacerbated by insufficient funding,

Zhu / Asexuality in Asia: The Intersection of Tradition, Identity, and Sexual Diversity
26
a lack of educated experts, and widespread stigma, all of which impede the delivery of proper
care (Grover, 2022; Kuruvilla & Jacob, 2014). The wider Asian backdrop exposes a mental
healthcare crisis characterized by constrained finances and accessibility challenges, further
marginalizing asexual individuals who do not conform to the more prominent categories of
sexual minority (Chanpattana, 2010). Economic limitations and disparities in resource
allocation intensify these difficulties, resulting in numerous individuals without adequate care
(Hong & Heok, 2009). The literature on Asian LGBTQ+ health reveals substantial deficiencies
in research pertaining to asexual individuals, signifying an absence of focused investigations
and support mechanisms for this demographic (Breen et al., 2020). The mental health situation
for asexual individuals in Asia is marked by institutional neglect, necessitating extensive
governmental reforms and culturally attuned interventions to tackle these widespread
challenges.
7. Representation and Visibility in Media and Society
The depiction of asexual characters and identities in Asian media and popular culture is
significantly limited, mirroring wider patterns of underrepresentation and symbolic
annihilation in global media. Asexuality, frequently referred to as the "invisible orientation,"
has only recently started to achieve prominence in Western media, exemplified by shows such
as "BoJack Horseman" and "Sex Education" that include asexual characters; nevertheless, such
portrayal remains uncommon in Asian contexts (Barclay, 2023; Sagi, 2022). The absence of
asexual representation in Asian media is linked to the overarching difficulties encountered by
LGBTQ+ narratives in the region, as cultural and societal standards frequently devalue non-
heteronormative identities. The restricted dialogue concerning asexuality within the larger
context of Queer Asia is apparent, as it predominantly emphasizes other LGBTQ+ identities
and concerns (Eguchi, 2022; Kwon & Eguchi, 2023). Despite the notable increase in the
representation of queer narratives in Asian media, particularly through the Boys Love (BL)
genre that examines male-male romance and has achieved widespread popularity throughout
Asia, asexuality is predominantly overlooked in these narratives (Miller, 2023). The BL genre,
although offering a venue for the exploration of varied sexualities, predominantly serves
heterosexual female viewers and generally excludes asexual characters or themes (Miller,
2023). Moreover, the scholarly and media emphasis on LGBTQ+ matters in Asia frequently
neglects asexuality, as seen by the scant study and coverage in both academia and mainstream
media (Breen et al., 2020). The absence of representation not only sustains the invisibility of
asexual identities but also underscores the necessity for more inclusive narratives that embrace
the entire spectrum of sexual orientations, including asexuality, in Asian media and cultural
enterprises. The present condition of asexual representation in Asian media highlights the
overarching difficulties in attaining thorough and fair representation for all sexual minorities,
requiring a deliberate initiative to incorporate asexual narratives into the ongoing dialogue
regarding LGBTQ+ representation in Asia (Medina, 2022; Sagi, 2022).
Asexuality advocacy and support networks in Asia constitute a segment of the wider spectrum
of queer and sexual minority communities that are progressively achieving visibility and
support via both online and offline channels. The Asexual Visibility and Education Network
(AVEN) is a prominent online platform that has been instrumental in the establishment and
development of asexual communities worldwide, particularly in Asia, by offering a venue for
individuals to interact, exchange experiences, and obtain information (Profus, 2015). The
advancement of queer studies and advocacy in Asia has been shaped by efforts such as the
AsiaPacificQueer Network, which has promoted academic and community discourse on queer
identities, including asexuality, in the area (Kwon & Eguchi, 2023). Online networks are
essential for marginalized groups, providing anonymity and a secure environment for self-
expression and support, exemplified by married bisexual males in Taiwan who utilize these

Zhu / Asexuality in Asia: The Intersection of Tradition, Identity, and Sexual Diversity
27
platforms to navigate their identities and seek social assistance (Hou & Lu, 2013). Digital
platforms have been crucial for asexual individuals to cope with societal rejection and discover
personal significance in their orientation, as they frequently encounter invisibility and denial
in heteronormative society (MacNeela & Murphy, 2015). The overarching framework of
LGBT activism in Asia, exemplified by projects such as "Being LGBT in Asia," emphasizes
the significance of networking and community mobilization to advance human rights and
address stigma and prejudice (Pokhrel et al., 2013). These initiatives are enhanced by digital
storytelling and media techniques that engage both local and transnational audiences, thereby
bolstering the visibility and advocacy of sexual minorities, including asexuals, throughout Asia
(Hanckel, 2023). The convergence of online networks, scholarly discourse, and advocacy
campaigns creates a strong support network for asexuality and other sexual minority identities
in Asia, promoting personal and community empowerment.
Asexuality, as a sexual orientation, is frequently underrepresented and commonly
misinterpreted in both society and academic spheres. Diverse organizations and networks are
crucial in enhancing knowledge, fostering acceptance, and supplying resources to asexual
individuals. The Asexual Visibility and Education Network (AVEN) exemplifies a community
platform that facilitates the collective understanding and identity formation of asexual
individuals by creating language and discourse to address their distinct issues (Chasin, 2015;
Tlachac, 2015). This online network is crucial in assisting individuals in recognizing and
embracing their asexual identity, providing a sense of pride and support despite societal
constraints and heteronormative beliefs that may obstruct acceptance (Kelleher & Murphy,
2022). The internet is an essential resource for asexual children, who frequently obtain more
health information online than offline, underscoring the significance of digital platforms in
delivering crucial assistance and information (McInroy et al., 2021). Asexual individuals often
face pathologization and microaggressions in healthcare environments, highlighting the
necessity for healthcare providers to enhance their knowledge and cultivate asexual-competent
practices to validate and support asexual identities (Flanagan & Peters, 2020; Tam & Ross,
2023). Moreover, the stigma and discrimination encountered by asexual individuals, indicated
by elevated reports of daily discrimination relative to non-asexuals, underscore the necessity
for advocacy and awareness initiatives to address anti-asexual bias and foster social
transformation (Iraklis, 2023; Rothblum et al., 2020). Support groups similar to those for
intersex individuals can significantly enhance public understanding, and advocate for improved
care and acceptance of asexual individuals (Cull & Simmonds, 2010). These groups and
networks are crucial for fostering an inclusive atmosphere for asexual individuals, offering the
resources and support necessary to negotiate their identities and relationships in a setting that
frequently challenges their existence.
8. Research Gaps and Future Directions
The literature on asexuality identifies significant gaps, such as a paucity of empirical
investigations, regional inconsistencies, and methodological obstacles. One significant gap is
the lack of empirical study particularly addressing asexuality, as the prevailing literature often
generalizes findings from broader LGBTQIA+ studies without considering the distinct
characteristics of asexuality (Kelleher et al., 2022; Winer, 2024). Methodologically, identifying
and quantifying asexuality presents considerable issues; current instruments frequently do not
encompass the complexities of asexual identities, resulting in uneven research designs and
outcomes (Hinderliter, 2009). This is exacerbated by sample concerns, as asexual individuals
are underrepresented and their perspectives are not prioritized in research (Hinderliter, 2009).
Furthermore, there is a significant deficiency of study on asexuality in non-Western contexts;
the majority of studies concentrate on Western populations, thereby overlooking regional
variances and cultural impacts on asexual identity (Poston & Baumle, 2010; Thaarun et al.,

Zhu / Asexuality in Asia: The Intersection of Tradition, Identity, and Sexual Diversity
28
2023). The interaction of asexuality with other sociological topics, including gender, identity,
and stigma, remains insufficiently examined, constraining the comprehension of how these
elements affect asexual experiences (Kelleher et al., 2022; Winer, 2024). Moreover, the
healthcare sector exhibits a deficiency in asexual-competent practices since healthcare
providers frequently lack training to address the unique requirements of asexual individuals,
resulting in pathologization and microaggressions (Tam & Ross, 2023). The deficiency in
healthcare is intensified by the lack of systematic collection of sexual orientation and gender
identity data, obstructing the formulation of inclusive healthcare policies and practices
(Hernandez et al., 2022; Jeames & Fernandez, 2022). These gaps underscore the necessity for
more focused, inclusive, and methodologically rigorous research to enhance understanding and
support for the asexual community.
The necessity for culturally sensitive study approaches accounting for Asian cultural contexts
regarding asexuality is emphasized by the intricate interaction of cultural norms, values, and
identities that influence sexual manifestations and experiences in Asian countries. Research in
Asian contexts frequently encounters distinct problems stemming from cultural conventions
and prejudices, which can affect both the research process and the interpretation of results. The
examination of sexual minority Asian and Pacific Islander Americans underscores the
significance of recognizing cultural values like community connectedness and traditional
family expectations, essential for accurately interpreting sexual minority experiences without
imposing Western norms that could pathologize healthy cultural expressions (Choi & Israel,
2015). The examination of Queer Asia underscores the necessity for frameworks that extend
beyond Western-centric theories to encompass the diverse and dynamic cultural landscapes of
Asia, which feature distinct identities and practices frequently neglected in global queer studies
(Kwon & Eguchi, 2023). The difficulties of performing sensitive research in Asian cultures,
exemplified by investigations into sexual harassment in Sri Lanka, underscore the imperative
of cultural competence and sensitivity to address cultural intricacies and stereotypes that may
influence participant responses and researcher interpretations (Adikaram, 2018). Furthermore,
the advocacy for culturally specific sexuality education in multicultural Asian settings, such as
Hong Kong, highlights the necessity of navigating cultural norms and taboos to adequately
meet the requirements of varied populations (Kwok & Kwok, 2022). In the realm of asexuality,
comprehending these cultural subtleties is essential, since asexuality is sometimes
misinterpreted or equated with celibacy, and cultural misconceptions can exacerbate the
experiences of self-identified asexual individuals (Haefner & Plante, 2014). Consequently, it
is imperative to adopt culturally sensitive research methodologies that integrate local cultural
values, involve community stakeholders, and employ inclusive and nontraditional approaches
to accurately represent the diverse experiences of asexual individuals in Asian contexts (Awad
et al., 2016; Bush, 2024). This method not only improves the validity and reliability of research
outcomes, but also guarantees that the distinct cultural aspects of asexuality are acknowledged
and comprehended within their particular socio-cultural frameworks.
Future investigations into asexuality, gender, familial interactions, and the influence of digital
environments on asexual identity may be enhanced by examining many underexplored domains
identified in the referenced studies. The convergence of asexuality and gender in digital
environments presents a rich area for exploration. Digital environments offer distinct
opportunities for identity exploration and expression, enabling individuals to curate their
identities and engage with like-minded communities worldwide, as evidenced in the realms of
queer literature and digital well-being practices (Hanckel, 2023; Sapuh & Das, 2024). The
significance of digital spaces in influencing gender and sexual identities is underscored by
critical analyses of gender, sexuality, and embodiment within these realms, which reveal the
interrelation of social categories and the capacity of digital environments to both contest and

Zhu / Asexuality in Asia: The Intersection of Tradition, Identity, and Sexual Diversity
29
perpetuate intersectional inequalities (Vuyst et al., 2022). Moreover, the dynamics of familial
ties in digital environments, especially the impact of digital spaces on gendered family roles
and caregiving practices, necessitates greater investigation. The analysis of digital mothering
and the gendered characteristics of online family interactions highlights the necessity of
comprehending how digital environments influence family dynamics and caregiving
responsibilities (Locke et al., 2022; Miron, 2023). Moreover, the impact of digital media on
identity formation during adolescence and young adulthood indicates that digital platforms
significantly shape personal and social identities, including asexual identities, through
processes such as selection, manipulation, and utilization of digital experiences (Soh et al.,
2024). Ultimately, the evolution of gender identities and power dynamics in digital realms, as
explored within the framework of digital dilemmas, underscores the capacity of digital
environments to both empower and oppress individuals, indicating a necessity for research that
rigorously investigates these dual impacts on asexual and gender identities (Parry et al., 2018).
Integrating these ideas will enable future research to yield a more nuanced comprehension of
how digital environments affect the intersectional identities of asexual individuals and the
broader ramifications for family dynamics and identity formation.
9. Conclusion
The study of asexuality within Asian contexts reveals significant insights into the diverse
cultural, social, and religious influences that shape sexual identities. Findings suggest that,
unlike in Western societies, asexuality in Asia is often intertwined with traditional values,
familial expectations, and historical perspectives on sexuality (Su & Zheng, 2021; Zheng &
Su, 2018). These factors create unique challenges and barriers for asexual individuals, who
may struggle with visibility, acceptance, and access to supportive resources in settings where
sexuality is heavily influenced by cultural norms and religious beliefs (Jones et al., 2017;
Szymanski & Sung, 2013).
The implications of these findings extend to broader conversations around sexual diversity and
identity. Understanding asexuality in Asia underscores the need for inclusivity in global
discussions on sexuality, recognizing that cultural context significantly shapes how sexual
identities are understood and expressed. This awareness calls for a culturally sensitive
framework in which Asian experiences of asexuality are not marginalized, but rather integrated
into the wider discourse on human sexuality (Erni, 2002; Reyes & Clarence-Smith, 2012).
In closing, enhancing visibility and representation for asexual individuals in Asia is essential
to fostering a more inclusive understanding of sexual diversity. Research that is both culturally
informed and inclusive can provide a platform for the experiences of asexual individuals,
allowing for more accurate, empathetic, and effective support. Such efforts are crucial in
challenging stereotypes, reducing stigma, and promoting a more nuanced appreciation of the
complexity of sexual orientations in diverse cultural settings (Schneckenburger et al., 2023;
Zheng, 2016). This conclusion reflects the importance of integrating cultural context into
research on asexuality and calls for continued efforts to bridge the gap between Western and
Asian perspectives on sexual diversity.
Acknowledgment
I am very grateful for the academic tools and research that have inspired this study. My
profound gratitude extends to my family for their steadfast support and encouragement during
this journey. Your confidence in my work has been a wellspring of strength and motivation.

Zhu / Asexuality in Asia: The Intersection of Tradition, Identity, and Sexual Diversity
30
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